Ath ShreeDumaswativirchitam. 

(ENGLISH CONVERSION OF ORIGINAL LANGUAGE WORDS )

 Prashmartiprakranam l

 

Ath Sadvidhdrvyadhikar: ll15ll 

(Original language words are missing) 

On Six Substances 

Medium of motion, medium of rest, space, matter and time are non-Souls.  Barring matter, all (others) are formless (and) matters are called corporeal 207. 

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Aggregates of atoms have two to infinite number of constituent parts, while an atom has no subtle constituent parts, but it possesses one color (one smell, taste, two touches in the form of modes and thus, it can also be called saparadesa).  208 

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Medium of motion, medium of rest, space and time are to be understood as always in natural state of self transformation.  Matter is in the state of rise as well as natural state.  Souls possess (follow) all the states.  209 

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Substance is of six kinds, such as Soul and non Soul (non soul is of five kinds).  Man like this Universe (which is combination of these substances) resembles the figure of a man standing with feet apart and keeping the pair of arms on his waist.  210. 

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In this (universe), the lower region is described as having the shape of dowen faced cup, the middle one that of a plate (or disc) and the upper on that of a hemispherical plate.  211. 

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The lower region (of the Universe) is of seven kinds, the middle region is of many kinds and concisely (telling) the upper region is of fifteen kinds.  212. 

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The space pervades the Universe as well as beyond Universe.  Time exists only in human region (of the Universe).  The remaining four (=Dharma, Adharma, Pudgala and Jiva) pervade Universe.  (Even) single soul pervades entire Universe (at the time of Kevali Samudghata).  213. 

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Medium of motion, medium of rest and space are one in each, the other three (=matter, time and soul) are infinite in number.  Barring time all are extended.  Exclusive of Soul, all other are inactive (or not doer of action).  214. 

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Medium of motion is the auxiliary cause of the movements of mobile and immobile substances.  Medium of rest serves as the auxiliary cause of (their rest.  (And) space assists them allowing them (to exist).  215. 

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Touch, taste, smell, color, sound, subtleness, grossness, configuration, spitting, darkness, shadow, hot radiation and non-hotradition (assist pudgala).  216. 

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These aggregates of matter are the bestowers of the Karma, body, mind, speech, breath, pain and pleasure, life and death, for the mundane Souls.  217. 

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Time has characteristics of making possible transformation, perduration, activity, prior and posterior.  Soul has characteristics of right faith, knowledge, conduct, vigour and disciplinary virtues.  218. 

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That Karmic material which is auspicious is considered as merit (Punya) in Jaina Scriptures.  It is (also preached) by the Omniscients that which inauspicious is demerit.  (Papa).  219. 

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The auspicious activity (of mind, speech and body) is cause of inflow of meritorious Karmic particles and demerit is reverse of it.  (And) the control of vocal, physical activities which stop the inflow of Karma is known as Samvara.  220. 

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Nirjara-annihilation of accumulated Karma is on account of practicing penance by the person who has stopped the inflow of Karma.  Bandha (Bondage) is (caused by) series of inflow of Karmas.  Freedom from bondage is emancipation.  In this manner, there are concisely nine categories (or fundame ntal principles).  221. 

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The unflinching belief in these principles as highest truth is Right Faith.  And that (Right Faith) originates either spontaneously (i.e. in the automatic course of affairs) or through attainment (I. e. through Scriptural study, instruction of teachers, etc.,).  222. 

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Learning (from the preceptor), reading Scriptural texts ad hearing the principles of authority are synonyms of attainment.  And automatic course (of affairs), spontaneity and inborn (knowledge) are used in same sense.  223. 

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This (which is obtained through above mentioned means) is Right Belief.  Non-attainment (of Right Faith, as regards to the nature of things), wrongly understanding (the nature of things and doubt) constitute the wrong belief.  Again knowledge is of five kinds.  Concisely, it (knowledge) is (of two Kinds) immediate and mediate.  224. 

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Amongst them, mediate knowledge is of two kinds (viz.) Scriptural and sensory.  Clairvoyance; telepathy, and perfect Knowledge are the immediate knowledge.  225. 

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Extensive division of these (five kinds of knowledge) is on account of their subdivisions and their objects.  In a Soul there can possibly be present from one to four types of knowledge alternatively (e. e. without any of the four alternatives being necessarily present there).  226. 

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Right knowledge is the knowledge of a person who has right vision (of the Tattvas).  This is well-established by rule.  The first three (Mati, Sruta and Avadhi) kinds of knowledge with wrong belief, become wrong knowledge (i.e. Mati ajnana, Sruta ajnana and Vibhanga.) 227. 

Here ends Chapter on Six Substances.

   

 

Introduction

INDEX